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fhall not walk in darkness, but have the light of life.

To conclude, If the light be allowed to manifeft all things that are reproveable, then, by the just reafon of contraries, fhould it be fufficient to discover all things that are reproveable, with refpect to man's faith, falvation and duty. If the light tells us, it is evil not to believe in God, it follows, that to believe in God is according to the convictions of the light within. And if it reproves a man for not being, it confequently teacheth him what he ought to be. If the light condemns theft, does it not neceffarily inftruct to honefty? If it reproves me for doing my own will, it implies, I ought to do his will to whom I owe all and if it checks a man for fin, it instructeth him thereby to holinefs, "without which none "fhall fee God." In fhort, if it manifeft reproveable things to be fuch, at the fame time it condemns them, and teacheth things quite contrary: the unfruitful works of darkness are judged by the light, that the holy fruits of the light may appear: "Ye were dark<<< nefs, but now are ye light in the Lord;" and "The reproofs of inftruction are the way of life.” He that comes out of the reproved darkness, walks in the approved light; and who fo anfwers the holy reproof, unto fuch is "fealed up the inftruction of the

way of life." And this brings me to the third property of the light, with refpect to men; and that is, it doth not only manifeft and condemn fin, and discover and incline to purity, but, as adhered to (or rather that principle which is this light) it is able, in point of power and efficacy, to redeem from fin, and lead to a state of highest felicity. "I am the light " of the world, (faid Jefus himself); he that follows "me, fhall not walk in darkness, but fhall have the "light of life." In which it is very evident, that the fame light, which manifests darkness, redeems from it, and brings to a ftate of life: that is to fay, those Prov. vi. 23. * John viii. 12.

Eph. v. 8.

who

who confidently believe in Chrift, as he manifefts himfelf a light in their confciences, to condemn fin in every man's flefh (whom he hath therefore illuminated) and that obediently follow the holy requirings of it (relinquishing the pleafures of fin, which laft but for a feafon, and taking up the daily cross to their own lufts and wills) fhall most affuredly find this divine principle, (which, in reference to the dark ftate of men, and the difcerning and conviction it brings with it, is rightly denominated light) to have alfo power and efficacy to fave from that which it manifefts and condemns men for, and to bring them unto that glory, of which it gives a true revelation and hope. For the fame Word of God, who is called the "True light that enlighteneth all mankind, is

alfo the life, power, wifdorn and righteoufnefs of "the Father, in whom are hid all the treasures of « wisdom, and unto whom all power, both in heaven «and earth, is committed, who is heir of all things:' who also faid, when in the world, "While ye have "the light, walk in the light," (for their day of vifitation was almoft over) or, as fome translations more truly have it, "While you have a little light in "you, believe in the light, that ye may be the chil"dren of the light." Again, "I am come a light « into the world, that whofoever believes in me "should not abide in darkness." So that a fincere faith in and obedience to the light of Chrift, as it shines in the heart, whereby to give the living and experimental knowledge of the glory of God unto the creature, is the way to be redeemed from darkness, and to be made a child of light; or that there is power and virtue fufficient in the light of Chrift to ransom the fouls of fuch as diligently adhere to it, from under the power of darkness. For as the true knowledge of God is life eternal", fo whatever may be known of God, is manifested within"; which manifestation cannot well be without this light, whofe peculiar property

John xii. 36, 46. m John xvii. 3. a Rom. i. 19.

it is to discover, reveal, or manifeft the mind and will of God to mankind, as faith the apoftle; "For what

But

foever doth make manifeft is light. In him was "life, and that life was the LIGHT of men:"" not therefore the LIFE of men Spiritually, and unitedly confidered; that was the peculiar privilege of those only who BELIEVED in it, and walked according to it.

There is a great difference, though not in the principle, yet in its appearance to man, between life and light. Such as truly believe in it, the Word-God, as he appears to illuminate the heart and conscience, and obey it, do really come to know and enjoy a new. nature, fpirit, and life: and in that fenfe it may be faid, as the life in the Word became the light in man, fo the light by, obedience became the life in man. "He that follows me fhall not walk in darkness, but "have the light of life," faid Jefus. Not that they differ in kind, only in operation, with respect to man: for as it is the very life of the Word (in the Word) it is the light of men; and fo much it is, let them reject the virtue of it, if they will: but it is no more than fo in man, unless received and believed by him; and then it begets life, motion, heat, and every divine qualification in the foul, fuitable to the ftate of the new birth. And thus the life of the Word, which is light common, becomes the life of every fuch particular, by communicating to, or ingenerating life in the foul; fo that it is no more he that lives, but Chrift (the Word-God, whom he hath now put on, and who is become his very life, as well as light) that liveth and dwelleth in him.

Let not men then in their dark imaginations, with their borrowed knowledge from the mere letter of the fcriptures, contend against the fufficiency of what they obey not, neither have tried, and fo cannot judge of its power, virtue, and efficacy; which works out falvation for as many as are turned to it, and abide therein.

• Ephef. v. 13. John i. 4.

John viii. 12.

And

And indeed, fo very exprefs are the fcriptures in defence of the fufficiency and neceffity of the light to falvation, that it feems to have been the great defign of our Lord Jefus Chrift, in delegating his difciples to preach his everlafting gofpel, viz. "That they might open the eyes of people, and turn them from dark"nefs to the light, and from the power of Satan " unto God, that they might receive remiffion of "fins, and an inheritance among them that are fanc"tified through faith that is in Me." Who is this ME? He that is both the light of the world, and the power of God unto falvation. Now certainly the eyes that were then blind were not the natural, but spiritual eyes of men, (and fuch muft alfo be the darkness and light alfo) blinded by the god of this world, who rules in the hearts of the children of difobedience: no wonder then if the light was not comprehended of the darkness, and that blind people did not fee the light: but it plainly proves, that light there was, though not feen. Now the work of the powerful miniftry of the apoftles was, to open this blind or dark eye of man's mind, which the god of this world hath blinded, and then to turn them from that darknefs to the light; the darkness or evil was within, fo was the light alfo; fince the illumination was neceffary, where the darknefs was predominant: confequently, the way to be tranflated from Satan's power unto God, and to have remiffion of fins, and an inheritance with them that are fanctified, is, to be turned from the darkness, or fin in the heart, unto the marvellous light, that had long shined there uncomprehended, to wit, the gospel, which is called both the light and power of God.

The fame apoftle, in his epiftle to the Romans, is more exprefs concerning the holy nature and efficacy of the light to falvation, when he thus exhorts them': "The night is far spent, the day is at hand; let us "therefore caft off the works of darkness, and put on "the armour of light; let us walk honestly, as in the

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"day; not in rioting and drunkennefs; not in chambering and wantonnefs; not in ftrife and envy; but put ye on the Lord Jefus Chrift, and make no pro"vifion for the flesh, to fulfil the lufts thereof."" From whence I fhall briefly remark three things, greatly to our purpose, and the truth's defence in this

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That there is an abfolute oppofition betwixt light and darkness: as darknefs can only vail the light from the understandings of men, fo light only can discover and difpel that darknefs. Or thus: that the light manifefts and condemns the works of darkness: "For, "what communion hath light with darkness?" " Their difference fhews the divine efficacy of the light.

2. That in this light there is armour, which being put on, is able to defend against and conquer darknefs, and fecure the foul from the evil of it: otherwife, it would be very strange, that the apoftle should exhort the people to put it on, to defend them against the worker and works of darkness.

3. That putting on the armour of the light, and putting on the Lord Jefus Chrift (the light of the world) are fynonymous, or one and the fame thing, and for one and the fame end; as may be observed from the apostle's words, "Let us put on the armour "of light, and walk honeftly, as in the day; not in "rioting and drunkenness, not in chambering and "wantonnefs, not in ftrife and envying. But put ye "on the Lord Jefus Chrift, and make no provifion "for the flesh, to fulfil the lufts thereof.""

I hope then, neither will it be difallowed that Chrift is that light, with which men are enlightened, (but more of that anon) nor is that light men are exhorted by us to obey, a naked and infufficient, but a fearching, expelling, powerful, and arming light, against darkness, and all its unfruitful works, and confequently faving.

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